We can conclude that the written early yoga discourse does not teach us much about the use-value of yoga. Only three of the thirteen Upanishads mention yoga at all. The Mahabharata addressed an audience – the Kshatriyas – familiar with yoga discourse. How can we see that? Because the Epic in its discussions of yoga clearly assumes pre-knowledge of yoga. Based on that we can assume that there must have been a widespread oral and practical transmission of yoga. This oral and practical milieu of teachers and amateurs – the first yoga sympathisers – was the ruling Kshatriyas and the urban elites – the audience of the Mahabharata.
Some Brahmin clans only reluctantly became involved in the Kshatriyas’ and elites’ engagement with yoga. When they did so, as in the Upanishads, their main concern was not to develop a yoga doctrine but rather to elaborate on theological issues that the changing society had put before them. For them yoga represented a potential threat to their symbolic capital and hence their profession. This was not the issue of the yoga teachers among the Kshatriyas.
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